Apprentices of the Forest: 2013 Annual Report
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10:00 - 11:00 a.m. Register: https://bit.ly/2ZUdDpN Session 1a, Indigenous Perspectives: Ethnographic Travels Around Ethnic Groups in Africa and South America Bilingualism conditions in an indigenous bilingual school in the Sierra Nevada de Santa Marta, Colombia: education policies and use of languages at an iku school community, Nicolás David Barbosa Varón, Universidad Nacional de Colombia, Bogotá The iku or arhuaco is an indigenous ethnic group located at Sierra Nevada de Santa Marta, northern Colombia. They have historically been characterized by their resistance and resilience to phenomena of cultural threat derived from colonization and the constitution of a country that has been politically and socially adverse towards indigenous cultures and languages. Within the framework of linguistic conservation, it is established that school education is an important element for the maintenance of ethnic languages, in consequence the iku people began, at the end of 20th century, a process of establishing their own education program. Simunurwa is an iku community close to the town center of Pueblo Bello (Cesar Department), so the contact between indigenous and mestizo people is remarkable; nevertheless, the traditional culture and language remain widespread despite economic, political and cultural external influences. This sociolinguistic research, from an ethnographic approach, proposes the analysis of the state of bilingualism at Simunurwa Indigenous Educational Center, considering the linguistic planning and the use of ikun (indigenous language) and Spanish in different speech situations of the school context. It is identified that in Simunurwa exists a linguistic policy favorable to the indigenous tongue so it maintains its place in the multiple speech contexts; however, in the educational field, the ikun language is at disadvantage compared to Spanish, mainly in terms of literacy. -
GRUPOS INDÍGENAS EN COLOMBIA Indígenas De Colombia Achagua
GRUPOS INDÍGENAS EN COLOMBIA Indígenas de Colombia Achagua, Amorúa, Andoke, Arhuaco, Awa, Bara, Barasana, Barí, Betoye, Bora, Cañamomo, Carapana, Cocama, Chimila, Chiricoa, Coconuco, Coreguaje, Coyaima-Natagaima, Desano, Dujo, Embera, Embera Katío, Embera-Chamí, Eperara-Siapidara, Guambiano, Guanaca, Guane, Guayabero, Hitnu, Hupdu, Inga, Juhup, Kakua, Kamëntsá, Kankuamo, Karijona, Kawiyarí - Cabiyarí, Kofán, Kogui, Kubeo, Kuiba, Kurripaco, Letuama, Makaguaje, Makuna, Masiguare, Matapí, Miraña, Mokaná, Muinane, Muisca, Nasa - Páez, Nonuya, Nukak, Ocaina, Pasto, Piapoco, Piaroa, Piratapuyo, Pisamira, Puinave, Sáliba, Sánha, Senú, Sikuani, Siona, Siriano, Taiwano, Tanimuka, Tariano, Tatuyo, Tikuna, Totoró, Tsiripu, Tucano, Tule, Tuyuka, Uitoto, U‘wa - Tunebo, Wanano, Waunan, Wayuu, Wiwa, Yagua, Yanacona, Yauna, Yuko, Yukuna, Yuri, Yurutí, PUEBLO ACHAGUA ( ajagua, axagua ) Lengua: Pertenece a la familia lingüística Arawak Ubicación Geográfica Achagua Los Achagua estuvieron esparcidos en algunas sabanas del río Meta entre el río Casanare y el río Ariporo. Actualmente se asientan en los resguardos de la Victoria -Umapo- y en el resguardo del Turpial, jurisdicción del municipio de Puerto López, departamento del Meta, donde conviven con los Piapoco. Población Achagua La población estimada es de 283 personas, repartidas en un perímetro de 3.318 hectáreas. Cultura Achagua Los Achagua, uno de los grupos más numerosos y representativos de la región de la Orinoquia en el momento de la conquista, ocupaban una amplia zona que se extendía desde los Estados de Falcón, Aragua y Coro en Venezuela, hasta territorio colombiano. De acuerdo a las fuentes etnohistóricas, los grupos de la región desarrollaron formas comerciales de intercambio. En particular, los Achagua crearon mecanismos de reciprocidad y cooperación que les permitieron explotar junto con los Sicuani y otros pueblos, microambientes diferentes. -
Chanting in Amazonian Vegetalismo
________________________________________________________________www.neip.info Amazonian Vegetalismo: A study of the healing power of chants in Tarapoto, Peru. François DEMANGE Student Number: 0019893 M.A in Social Sciences by Independent Studies University of East London, 2000-2002. “The plant comes and talks to you, it teaches you to sing” Don Solón T. Master vegetalista 2 TABLE OF CONTENTS Chapter one : Research Setting …………………………….…………….………………. 3 Chapter two : Shamanic chanting in the anthropological literature…..……17 Chapter three : Learning to communicate ………………………………………………. 38 Chapter four : Chanting ……………………………………..…………………………………. 58 Chapter five : Awakening ………………………………………………………….………… 77 Bibliography ........................................................................................... 89 Appendix 1 : List of Key Questions Appendix 2 : Diary 3 Chapter one : Research Setting 1. Panorama: This is a study of chanting as performed by a new type of healing shamans born from the mixing of Amazonian and Western practices in Peru. These new healers originate from various extractions, indigenous Amazonians, mestizos of mixed race, and foreigners, principally Europeans and North-Americans. They are known as vegetalistas and their practice is called vegetalismo due to the place they attribute to plants - or vegetal - in the working of human consciousness and healing rituals. The research for this study was conducted in the Tarapoto region, in the Peruvian highland tropical forest. It is based both on first hand information collected during a year of fieldwork and on my personal experience as a patient and as a trainee practitioner in vegetalismo during the last six years. The key idea to be discussed in this study revolves around the vegetalista understanding that the taking of plants generates a process of learning to communicate with spirits and to awaken one’s consciousness to a broader reality - both within the self and towards the outer world. -
The Colombian Transitional Process
International Journal of Transitional Justice, 2017, 0, 1–18 doi: 10.1093/ijtj/ijx033 Article The Colombian Transitional Process: Comparative Perspectives on Violence against Indigenous Women Mo´nica Acosta,* Angela Castaneda,~ † Daniela Garcı´a,** Fallon Herna´ndez,†† Dunen Muelas*** and Angela Santamaria††† ABSTRACT1 Colombia has a comprehensive system of truth, justice and reparation stemming from its history with the justice and peace process and its most recent peace agreement. Although indigenous women are the most affected before, during and after conflict, their participa- tion is marginalized within this political context. This article discusses how Colombian transitional justice can be reconfigured when indigenous women’s practices and knowl- edge travel ‘from the margins’ to the center. We seek to demonstrate how these practices legitimize gender and other types of violence in the name of tradition and also how indig- enous women’s experiences go beyond the gendered perspective of violence as a ‘weapon of war.’ Working within the context of the peace process, we gathered data through learn- ing and teaching techniques with indigenous women in three indigenous contexts (Sierra, Pan-Amazon region and Choco´). Our focus is on the interaction between local transi- tional justice practices and the violence against indigenous women, their resistance practi- ces and the peacebuilding agendas used to implement transitional justice in Colombia. KEYWORDS: indigenous women, intersectionality, transitional justice ‘from below,’ Colombia * PhD Candidate in Sociology of Law, Basque Country University, Spain; Member, Intercultural School of Indigenous Diplomacy (EIDI). Email: [email protected] † A. Edward Myers Dolan Professor of Anthropology, Associate Professor of Anthropology and Chair of Sociology and Anthropology, DePauw University, Greencastle, IN, USA. -
Gold and Power in Ancient Costa Rica, Panama, and Colombia
This is an extract from: Gold and Power in Ancient Costa Rica, Panama, and Colombia Jeffrey Quilter and John W. Hoopes, Editors published by Dumbarton Oaks Research Library and Collection Washington, D.C. © 2003 Dumbarton Oaks Trustees for Harvard University Washington, D.C. Printed in the United States of America www.doaks.org/etexts.html The Seed of Life: The Symbolic Power of Gold-Copper Alloys and Metallurgical Transformations Ana María Falchetti re-Hispanic metallurgy of the Americas is known for its technical variety. Over a period of more than three thousand years, different techniques were adopted by vari- Pous Indian communities and adapted to their own cultures and beliefs. In the Central Andes, gold and silver were the predominant metals, while copper was used as a base material. Central Andeans developed an assortment of copper-based alloys. Smiths hammered copper into sheets that would later be used to create objects covered with thin coatings of gold and silver. In northern South America and the Central American isth- mus gold-copper alloys were particularly common.1 Copper metallurgy was also important in Western Mexico and farther north. Putting various local technological preferences aside, Amerindians used copper exten- sively as a base material. What then were the underlying concepts that governed the symbol- ism of copper, its combination with other metals, and particular technologies such as casting methods in Pre-Columbian Colombia, Panama, and Costa Rica? Studies of physical and chemical processes are essential to a scientific approach to met- allurgy, but for a fuller understanding, technologies should not be divorced from cultural contexts. -
MHC Class II Haplotypes of Colombian Amerindian Tribes
Genetics and Molecular Biology, 36, 2, 158-166 (2013) Copyright © 2013, Sociedade Brasileira de Genética. Printed in Brazil www.sbg.org.br Research Article MHC Class II haplotypes of Colombian Amerindian tribes Juan J. Yunis1,2,3, Edmond J. Yunis4 and Emilio Yunis3 1Departamento de Patología, Facultad de Medicina e Instituto de Genética, Universidad Nacional de Colombia, Ciudad Universitaria, Bogotá, Colombia. 2Grupo de Identificación Humana e Inmunogenética, Facultad de Medicina, Universidad Nacional de Colombia, Bogotá, Colombia. 3Instituto de Genética, Servicios Médicos Yunis Turbay y Cia, Bogotá, Colombia. 4Brigham and Womens Hospital, Department of Pathology, Harvard Medical School, Boston, USA. Abstract We analyzed 1041 individuals belonging to 17 Amerindian tribes of Colombia, Chimila, Bari and Tunebo (Chibcha linguistic family), Embera, Waunana (Choco linguistic family), Puinave and Nukak (Maku-Puinave linguistic fami- lies), Cubeo, Guanano, Tucano, Desano and Piratapuyo (Tukano linguistic family), Guahibo and Guayabero (Guayabero Linguistic Family), Curripaco and Piapoco (Arawak linguistic family) and Yucpa (Karib linguistic family). for MHC class II haplotypes (HLA-DRB1, DQA1, DQB1). Approximately 90% of the MHC class II haplotypes found among these tribes are haplotypes frequently encountered in other Amerindian tribes. Nonetheless, striking differ- ences were observed among Chibcha and non-Chibcha speaking tribes. The DRB1*04:04, DRB1*04:11, DRB1*09:01 carrying haplotypes were frequently found among non-Chibcha speaking tribes, while the DRB1*04:07 haplotype showed significant frequencies among Chibcha speaking tribes, and only marginal frequencies among non-Chibcha speaking tribes. Our results suggest that the differences in MHC class II haplotype frequency found among Chibcha and non-Chibcha speaking tribes could be due to genetic differentiation in Mesoamerica of the an- cestral Amerindian population into Chibcha and non-Chibcha speaking populations before they entered into South America. -
Turtle Shells in Traditional Latin American Music.Cdr
Edgardo Civallero Turtle shells in traditional Latin American music wayrachaki editora Edgardo Civallero Turtle shells in traditional Latin American music 2° ed. rev. Wayrachaki editora Bogota - 2021 Civallero, Edgardo Turtle shells in traditional Latin American music / Edgardo Civallero. – 2° ed. rev. – Bogota : Wayrachaki editora, 2021, c2017. 30 p. : ill.. 1. Music. 2. Idiophones. 3. Shells. 4. Turtle. 5. Ayotl. 6. Aak. I. Civallero, Edgardo. II. Title. © 1° ed. Edgardo Civallero, Madrid, 2017 © of this digital edition, Edgardo Civallero, Bogota, 2021 Design of cover and inner pages: Edgardo Civallero This book is distributed under a Creative Commons license Attribution- NonCommercial-NonDerivatives 4.0 International. To see a copy of this license, please visit: https://creativecommons.org/licenses/by-nc-nd/4.0/ Cover image: Turtle shell idiophone from the Parapetí River (Bolivia). www.kringla.nu/. Introduction Turtle shells have long been used all around the world for building different types of musical instruments: from the gbóló gbóló of the Vai people in Liberia to the kanhi of the Châm people in Indochina, the rattles of the Hopi people in the USA and the drums of the Dan people in Ivory Coast. South and Central America have not been an exception: used especially as idiophones ―but also as components of certain membranophones and aero- phones―, the shells, obtained from different species of turtles and tortoises, have been part of the indigenous music since ancient times; in fact, archaeological evi- dence indicate their use among the Mexica, the different Maya-speaking societies and other peoples of Classical Mesoamerica. After the European invasion and con- quest of America and the introduction of new cultural patterns, shells were also used as the sound box of some Izikowitz (1934) theorized that Latin American string instruments. -
UNIVERSITY of CALIFORNIA, SAN DIEGO The
UNIVERSITY OF CALIFORNIA, SAN DIEGO The experiencing of the Wayuu lucha in a context of uncertainty: Neoliberal multiculturalism, political subjectivities, and preocupación in La Guajira, Colombia A thesis submitted in partial satisfaction of the requirements for the degree Master of Arts in Latin American Studies by Esteban Ferrero Botero Committee in charge: Professor Nancy Postero, Chair Professor Jonathan Friedman Professor Christine Hunefeldt Professor Steven Parish Professor Kristin Yarris 2013 The thesis of Esteban Ferrero Botero is approved, and it is acceptable in quality and form for publication on microfilm and electronically: __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Chair University of California, San Diego 2013 iii DEDICATION For all of us who suffer within and without, consciously or unconsciously, from above and from below. May we all recognize and courageously face the root of our suffering, together. And may we develop true, all-encompassing compassion for ourselves and for others. iv EPIGRAPH Pródiga Guajira en romance y amor, plácida existencia, futuro ensoñador. Naturaleza parida de grandeza preñada en eterno condumio, Su Cerrejón. Singular belleza de ancestros de ilusión, a sus descendientes guardaban cual cofre de valor convincentes, -
Mining-Induced Displacement and Resettlement in Colombia
Mining-induced displacement and resettlement in Colombia Socio-economic and cultural consequences of resettlements of campesinos and indigenous people - The case of the Cerrejón open pit mine in La Guajira Masterarbeit vorgelegt von Benedikt Hora bei Univ. Prof. Dr. Martin Coy Universität Innsbruck August 2014 Masterarbeit Mining-induced displacement and resettlement in Colombia Socio-economic and cultural consequences of resettlements of campesinos and indigenous people – The case of the Cerrejón open pit mine in La Guajira Verfasser Benedikt Hora B.Sc. Angestrebter akademischer Grad Master of Science (M.Sc.) eingereicht bei Herrn Univ. Prof. Dr. Martin Coy Institut für Geographie Fakultät für Geo- und Atmosphärenwissenschaften an der Leopold-Franzens-Universität Innsbruck Eidesstattliche Erklärung Ich erkläre hiermit an Eides statt durch meine eigenhändige Unterschrift, dass ich die vorliegende Arbeit selbstständig verfasst und keine anderen als die angegebene Quellen und Hilfsmittel verwendet habe. Alle Stellen, die wörtlich oder inhaltlich an den angegebenen Quellen entnommen wurde, sind als solche kenntlich gemacht. Die vorliegende Arbeit wurde bisher in gleicher oder ähnlicher Form noch nicht als Magister- /Master-/Diplomarbeit/Dissertation eingereicht. _______________________________ Innsbruck, August 2014 Unterschrift Contents CONTENTS Contents ................................................................................................................................................................................. 3 Preface -
Confederación Indígena Tairona -Cit
RESGUARDO ARHUACO DE LA SIERRA CONFEDERACIÓN INDIGENA TAYRONA “C.I.T.” Organización del Pueblo Arhuaco RUT 824002015-9 CONFEDERACIÓN INDÍGENA TAIRONA -CIT- PROPUESTAS PARA EL PROGRAMA DE GARANTÍAS DE LOS DERECHOS FUNDAMENTALES DE LOS PUEBLOS INDÍGENAS DE COLOMBIA PROPUESTA CONJUNTA DE LOS PUEBLOS INDÍGENAS IKU (ARHUACO), KÁGGABA (KOGUI), KANKUAMO, Y WIWA DE LA SIERRA NEVADA DE SANTA MARTA, YUKPAS DE LA SERRANÍA DEL PERIJÁ Y ETTE ENNAKA (CHIMILA) DE LOS DEPARTAMENTOS CESAR Y MAGDALENA Valledupar, Junio de 2011. 1 RESGUARDO ARHUACO DE LA SIERRA CONFEDERACIÓN INDIGENA TAYRONA “C.I.T.” Organización del Pueblo Arhuaco RUT 824002015-9 PROPUESTAS PARA EL PROGRAMA DE GARANTÍAS DE LOS DERECHOS FUNDAMENTALES DE LOS PUEBLOS INDÍGENAS DE COLOMBIA Dirección General: CONFEDERACIÓN INDÍGENA TAIRONA -CIT- Rogelio Mejía Izquierdo - Cabildo Gobernador Coordinación General: Rubiel Zalabata Torres Miembros de los equipos de trabajo: Del Pueblo Iku (Arhuaco): Gunchi Gwey Torres (Coordinador), Samuel Villafaña Torrres (operador de enlace en campo), Luis Enrique Salcedo Zalabata (operador de enlace en campo), Faustino Torres Niño (operador de enlace en campo), David Hernán Villafaña Torres (Operador de enlace en campo), Jaime Hernández Zalabata (operador de enlace en campo), Bartolomé Torres Torres (Operador de enlace en campo), Nehemías Arroyo Torres (operador de enlace en campo), Juan Carlos Chaparro Mejía (operador de enlace en campo), Del Pueblo Kággaba (Kogui): José de Los Santos Sauna (Asesor interno), Arregocés Conchacala Zarabata (Coordinador), Yanelia -
Contemporary Muisca Indigenous Sounds in the Colombian Andes
Nymsuque: Contemporary Muisca Indigenous Sounds in the Colombian Andes Beatriz Goubert Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2019 © 2019 Beatriz Goubert All rights reserved ABSTRACT Nymsuque: Contemporary Muisca Indigenous Sounds in the Colombian Andes Beatriz Goubert Muiscas figure prominently in Colombian national historical accounts as a worthy and valuable indigenous culture, comparable to the Incas and Aztecs, but without their architectural grandeur. The magnificent goldsmith’s art locates them on a transnational level as part of the legend of El Dorado. Today, though the population is small, Muiscas are committed to cultural revitalization. The 19th century project of constructing the Colombian nation split the official Muisca history in two. A radical division was established between the illustrious indigenous past exemplified through Muisca culture as an advanced, but extinct civilization, and the assimilation politics established for the indigenous survivors, who were considered degraded subjects to be incorporated into the national project as regular citizens (mestizos). More than a century later, and supported in the 1991’s multicultural Colombian Constitution, the nation-state recognized the existence of five Muisca cabildos (indigenous governments) in the Bogotá Plateau, two in the capital city and three in nearby towns. As part of their legal battle for achieving recognition and maintaining it, these Muisca communities started a process of cultural revitalization focused on language, musical traditions, and healing practices. Today’s Muiscas incorporate references from the colonial archive, archeological collections, and scholars’ interpretations of these sources into their contemporary cultural practices. -
Forest Governance by Indigenous and Tribal Peoples
Forest governance by indigenous and tribal peoples An opportunity for climate action in Latin America and the Caribbean Forest governance by indigenous and tribal peoples An opportunity for climate action in Latin America and the Caribbean Food and Agriculture Organization of the United Nations (FAO) Santiago, 2021 FAO and FILAC. 2021. Forest governance by indigenous and or services. The use of the FAO logo is not permitted. tribal peoples. An opportunity for climate action in Latin If the work is adapted, then it must be licensed under America and the Caribbean. Santiago. FAO. the same or equivalent Creative Commons license. If a https://doi.org/10.4060/cb2953en translation of this work is created, it must include the following disclaimer along with the required citation: The designations employed and the presentation of “This translation was not created by the Food and material in this information product do not imply the Agriculture Organization of the United Nations (FAO). expression of any opinion whatsoever on the part of FAO is not responsible for the content or accuracy of the Food and Agriculture Organization of the United this translation. The original English edition shall be the Nations (FAO) or Fund for the Development of the authoritative edition.” Indigenous Peoples of Latina America and the Caribbean (FILAC) concerning the legal or development status of Any mediation relating to disputes arising under the any country, territory, city or area or of its authorities, or licence shall be conducted in accordance with the concerning the delimitation of its frontiers or boundaries. Arbitration Rules of the United Nations Commission on The mention of specific companies or products of International Trade Law (UNCITRAL) as at present in force.